יומא דף לט

בא למדוד נפט, אומר לו: מדוד אתה לעצמך. בא למדוד אפרסמון, אומר לו: המתן לי עד שאמדוד עמך, כדי שנתבסם אני ואתה.

In the case of one who comes to measure and purchase naphtha, the merchant says to him: Measure it for yourself, as I prefer to keep my distance from the foul odor. With regard to one who comes to measure and purchase balsam, the merchant says to him: Wait for me until I can measure it with you, so that you and I will both be perfumed. Similarly, with regard to sin God merely provides an opening, whereas with regard to mitzvot God assists the individual in their performance.

תנא דבי רבי ישמעאל: עבירה מטמטמת לבו של אדם, שנאמר: ״ולא תטמאו בהם ונטמתם בם״, אל תקרי ״ונטמאתם״, אלא: ״ונטמטם״.

In the school of Rabbi Yishmael it was taught: Sin stupefies the heart of a person who commits it, as it is stated: “And do not impurify yourselves with them, so that you should not be thereby impurified” (Leviticus 11:43) Do not read that term as: “And be impurified [venitmetem]”; rather, read it as: And your hearts will be stupefied [venitamtem].

תנו רבנן: ״(אל) תטמאו בהם ונטמתם בם״, אדם מטמא עצמו מעט — מטמאין אותו הרבה. מלמטה — מטמאין אותו מלמעלה. בעולם הזה — מטמאין אותו לעולם הבא.

The Sages taught the following with regard to the verse: “And do not impurify yourselves with them, so that you should not be thereby impurified”; a person who impurifies himself a bit, they impurify him greatly. If a person impurifies himself of his own volition below, on earth, they impurify him even more so above, in Heaven. If a person impurifies himself in this world, they impurify him in the World-to-Come.

תנו רבנן: ״והתקדשתם והייתם קדושים״, אדם מקדש עצמו מעט — מקדשין אותו הרבה, מלמטה — מקדשין אותו מלמעלה, בעולם הזה — מקדשין אותו לעולם הבא.

Conversely, the Sages taught the following with regard to the verse: “Sanctify yourselves and you will be sanctified” (Leviticus 11:44); a person who sanctifies himself a bit, they sanctify him and assist him greatly. If a person sanctifies himself below, they sanctify him above. If a person sanctifies himself in this world, they sanctify him in the World-to-Come.

הדרן עלך אמר להם הממונה

טרף בקלפי, והעלה שני גורלות, אחד כתוב עליו ״לשם״, ואחד כתוב עליו ״לעזאזל״. הסגן בימינו, וראש בית אב משמאלו. אם של שם עלה בימינו — הסגן אומר לו:

MISHNA: The High Priest would mix the lots in the lottery receptacle used to hold them and draw the two lots from it, one in each hand. Upon one was written: For God. And upon the other one was written: For Azazel. The deputy High Priest would stand to the High Priest’s right, and the head of the patrilineal family would stand to his left. If the lot for the name of God came up in his right hand, the Deputy would say to him: My master, High Priest, raise your right hand so that all can see with which hand the lot for God was selected. And if the lot for the name of God came up in his left hand, the head of the patrilineal family would say to him: My master, High Priest, raise your left hand.

אישי כהן גדול, הגבה ימינך. ואם של שם עלה בשמאלו — ראש בית אב אומר לו: אישי כהן גדול, הגבה שמאלך.

נתנן על שני השעירים, ואומר: ״לה׳ חטאת״. רבי ישמעאל אומר: לא היה צריך לומר ״חטאת״, אלא ״לה׳״. והן עונין אחריו: ״ברוך שם כבוד מלכותו לעולם ועד״.

Then he would place the two lots upon the two goats, the lot that arose in his right hand on the goat standing to his right side and the lot in his left hand on the goat to his left. And upon placing the lot for God upon the appropriate goat, he would say: For God, as a sin-offering. Rabbi Yishmael says: He need not say: As a sin-offering. Rather, it is sufficient to say: For God. And upon saying the name of God, the priests and the people respond after him: Blessed be the name of His glorious kingdom forever and all time.

גמ׳ למה לי טרף בקלפי? כי היכי דלא ניכוין ולישקול.

GEMARA: Why do I need the High Priest to have mixed the lots in a receptacle before he draws the lots? In order that he not be able to intentionally take the lot for God specifically with his right hand. Since it is a fortuitous omen for the lot for God to arise in his right hand, there is a concern that he might force the result, in contravention of the requirement that the designation of the goats be made through a random lottery.

אמר רבא: קלפי של עץ היתה, ושל חול היתה, ואינה מחזקת אלא שתי ידים.

Rava said: The receptacle was made out of wood and did not have the status of a sacred vessel. Rather, it was unconsecrated, and it had enough space inside only for the High Priest’s two hands.

מתקיף לה רבינא: בשלמא אינה מחזקת אלא שתי ידים — כי היכי דלא ליכוין ולישקול. אלא של חול? נקדשה! אם כן הוה לה כלי שרת של עץ,

Ravina strongly objects to this: Granted, it was constructed so that it had enough space inside it only for the High Priest’s two hands. This was done so that he could not maneuver his hands inside the box to feel and examine the lots, in order that he not be able to intentionally take the lot for God specifically with his right hand. But why was the receptacle unconsecrated? Let it be consecrated as a sacred vessel. If so, if it were to be consecrated, it would be a sacred vessel made of wood, and the halakha is that we do not make a sacred vessel from wood. But if this is the only issue, let it be made out of silver or let it be made out of gold. However, the Torah spared the money of the Jewish people and did not want to burden them with the expense of having to make the receptacle from expensive materials. Therefore, it is made from wood, and as such it is precluded from being a sacred vessel.

וכלי שרת דעץ לא עבדינן. ונעבדה דכסף, ונעבדה דזהב? התורה חסה על ממונן של ישראל.

מתניתין דלא כי האי תנא דתניא, רבי יהודה אומר משום רבי אליעזר: הסגן וכהן גדול מכניסין ידן בקלפי, אם בימינו של כהן גדול עולה — הסגן אומר לו:

The Gemara comments: The mishna is not in accordance with the opinion of this tanna whose opinion was taught in a baraita: Rabbi Yehuda says in the name of Rabbi Eliezer: The Deputy and the High Priest insert their hands into the receptacle. If the lot for God comes up in the High Priest’s right hand, the Deputy says to him: My master, High Priest, raise your right hand. And if the lot for God comes up in the right hand of the Deputy, the head of the patrilineal family says to the High Priest: Speak your word and declare the goat to your left side to be the sin-offering for God.

אישי כהן גדול, הגבה ימינך. ואם בימינו של סגן עולה — ראש בית אב אומר לו לכהן גדול: דבר מילך.

ונימא ליה סגן? כיון דלא סליק בידיה חלשא דעתיה.

The Gemara asks: Why should the head of the patrilineal family instruct the High Priest to speak? Let the Deputy say this to him. The Gemara answers: Since the lot for God did not come up in the High Priest’s hand, rather in the Deputy’s, he might be discouraged if the Deputy himself instructs him to speak, as it may appear that he is mocking him.

במאי קא מיפלגי? מר סבר: ימינא דסגן עדיף משמאליה דכהן גדול. ומר סבר: כי הדדי נינהו.

With regard to what do the tanna’im of the mishna and baraita disagree? One Sage, the tanna of the baraita, holds that the Deputy’s right hand is preferable to the High Priest’s left hand. As such, the ideal way for the lots to be drawn is for both the Deputy and High Priest to use their right hands. And the other Sage, the tanna of the mishna, holds they are equivalent. Therefore, there is no reason for the Deputy to be involved, and the entire process is performed by the High Priest.

ומאן האי תנא דפליג עליה דרבי יהודה — רבי חנינא סגן הכהנים הוא. דתניא, רבי חנינא סגן הכהנים אומר: למה סגן מימינו — שאם אירע בו

And who is this tanna who argues with Rabbi Yehuda? It is Rabbi Ḥanina, the Deputy of the priests, as it was taught in a baraita: Rabbi Ḥanina, the Deputy of the priests, says: Why did the Deputy remain at the High Priest’s right side throughout the day’s service? Because if some disqualification befalls the High Priest, the Deputy can step in and serve in his stead. It is apparent from Rabbi Ḥanina’s statement that as long as the High Priest remains qualified, the Deputy has no role in the day’s service, which disputes Rabbi Yehuda’s opinion.

פסול בכהן גדול, נכנס סגן ומשמש תחתיו.

תנו רבנן: ארבעים שנה ששמש שמעון הצדיק, היה גורל עולה בימין. מכאן ואילך, פעמים עולה בימין פעמים עולה בשמאל. והיה לשון של זהורית מלבין. מכאן ואילך,

§ The Sages taught: During all forty years that Shimon HaTzaddik served as High Priest, the lot for God arose in the right hand. From then onward, sometimes it arose in the right hand and sometimes it arose in the left hand. Furthermore, during his tenure as High Priest, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel turned white, indicating that the sins of the people had been forgiven, as it is written: “Though your sins be as crimson, they shall be white as snow” (Isaiah 1:18). From then onward, it sometimes turned white and sometimes it did not turn white. Furthermore, the western lamp of the candelabrum would burn continuously as a sign that God’s presence rested upon the nation. From then onward, it sometimes burned and sometimes it went out.

פעמים מלבין פעמים אינו מלבין. והיה נר מערבי דולק. מכאן ואילך, פעמים דולק פעמים כבה.

והיה אש של מערכה מתגבר, ולא היו כהנים צריכין להביא עצים למערכה, חוץ משני גזירי עצים כדי לקיים מצות עצים. מכאן ואילך, פעמים מתגבר פעמים אין מתגבר,

And during the tenure of Shimon HaTzaddik, the fire on the arrangement of wood on the altar kept going strongly, perpetually by itself, such that the priests did not need to bring additional wood to the arrangement on a daily basis, except for the two logs that were brought in order to fulfill the mitzva of placing wood upon the arrangement. From then onward, the fire sometimes kept going strongly and sometimes it did not, and so the priests could not avoid bringing wood to the arrangement throughout the entire day.

ולא היו כהנים נמנעין מלהביא עצים למערכה כל היום כולו.

ונשתלחה ברכה בעומר, ובשתי הלחם, ובלחם הפנים. וכל כהן שמגיעו כזית, יש אוכלו ושבע, ויש אוכלו ומותיר. מכאן ואילך, נשתלחה מאירה בעומר ובשתי הלחם ובלחם הפנים,

And a blessing was sent upon the offering of the omer; and to the offering of the two loaves from the new wheat, which was sacrificed on Shavuot; and to the shewbread, which was placed on the table in the Temple. And due to that blessing, each priest that received an olive-bulk of them, there were those who ate it and were satisfied, and there were those who ate only a part of it and left over the rest because they were already satisfied from such a small amount. From then onward, a curse was sent upon the omer, and to the two loaves, and to the shewbread, that there were not sufficient quantities to give each priest a full measure. Therefore, each priest received just an amount the size of a bean; the discreet, pious ones would withdraw their hands, a bean-bulk being less that the quantity needed to properly fulfill the mitzva, and only the voracious ones would take and eat it. And an incident occurred with one who took his portion and that of his fellow, and they called him: Son of

וכל כהן מגיעו כפול. הצנועין מושכין את ידיהן, והגרגרנין נוטלין ואוכלין. ומעשה באחד שנטל חלקו וחלק חבירו, והיו קורין אותו ״בן

חמצן״ עד יום מותו.

a robber [ḥamtzan] until the day of his death.

אמר רבה בר (בר) שילא, מאי קרא: ״אלהי פלטני מיד רשע מכף מעול וחומץ״. רבא אמר, מהכא: ״למדו היטב דרשו משפט אשרו חמוץ״.

Rabba bar bar Sheila said: What is the verse that indicates that a ḥamtzan is a robber? The verse states: “O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man [ḥometz]” (Psalms 71:4). Rava said: From here: “Learn to do well, seek justice, strengthen the robbed [ḥamotz]” (Isaiah 1:17), which teaches that one should strengthen the robbed, but not strengthen the robber.

אשרו חמוץ — ואל תאשרו חומץ.

תנו רבנן: אותה שנה שמת בה שמעון הצדיק, אמר להם: בשנה זו הוא מת. אמרו לו: מניין אתה יודע? אמר להם: בכל יום הכפורים היה מזדמן לי זקן

§ The Sages taught: During the year in which Shimon HaTzaddik died, he said to them, his associates: In this year, he will die, euphemistically referring to himself. They said to him: How do you know? He said to them: In previous years, on every Yom Kippur, upon entering the Holy of Holies, I was met, in a prophetic vision, by an old man who was dressed in white, and his head was wrapped up in white, and he would enter the Holy of Holies with me, and he would leave with me. But today, I was met by an old man who was dressed in black, and his head was wrapped up in black, and he entered the Holy of Holies with me, but he did not leave with me. He understood this to be a sign that his death was impending. Indeed, after the festival of Sukkot, he was ill for seven days and died.

אחד לבוש לבנים ועטוף לבנים, נכנס עמי ויצא עמי, והיום נזדמן לי זקן אחד לבוש שחורים ועטוף שחורים, נכנס עמי ולא יצא עמי.

אחר הרגל חלה שבעה ימים ומת.

ונמנעו אחיו הכהנים מלברך בשם.

Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, his brethren, the priests, refrained from blessing the Jewish people with the explicit name of God in the priestly blessing.

תנו רבנן: ארבעים שנה קודם חורבן הבית לא היה גורל עולה בימין, ולא היה לשון של זהורית מלבין, ולא היה נר מערבי דולק.

The Sages taught: During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the forty years prior to the destruction of the Second Temple, the lot for God did not arise in the High Priest’s right hand at all. So too, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel did not turn white, and the westernmost lamp of the candelabrum did not burn continually.

והיו דלתות ההיכל נפתחות מאליהן, עד שגער בהן רבן יוחנן בן זכאי. אמר לו: היכל היכל! מפני מה אתה מבעית עצמך? יודע אני בך שסופך עתיד ליחרב,

And the doors of the Sanctuary opened by themselves as a sign that they would soon be opened by enemies, until Rabban Yoḥanan ben Zakkai scolded them. He said to the Sanctuary: Sanctuary, Sanctuary, why do you frighten yourself with these signs? I know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars” (Zechariah 11:1), Lebanon being an appellation for the Temple.

וכבר נתנבא עליך זכריה בן עדוא: ״פתח לבנון דלתיך ותאכל אש בארזיך״,

אמר רבי יצחק בן טבלאי: למה נקרא שמו לבנון — שמלבין עונותיהן של ישראל.

Rabbi Yitzḥak ben Tavlai said: Why is the Temple called Lebanon [Levanon]? Because it whitens [malbin] the Jewish people’s sins, alluded to by the root lavan, meaning white.

אמר רב זוטרא בר טוביה: למה נקרא שמו יער, דכתיב: ״בית יער הלבנון״, לומר לך: מה יער מלבלב — אף בית המקדש מלבלב. דאמר רב הושעיא:

Rav Zutra bar Toviya said: Why is the Temple called: Forest, as it is written: “The house of the forest of Lebanon” (I Kings 10:17)? To tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruit trees made of gold, and miraculously these brought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon” (Psalms 72:16). And through selling these golden fruits to the public, there was a source of income for the priesthood.

בשעה שבנה שלמה בית המקדש, נטע בו כל מיני מגדים של זהב, והיו מוציאין פירות בזמניהן. וכיון שהרוח מנשבת בהן היו נושרין פירותיהן, שנאמר: ״ירעש כלבנון פריו״,

ומהן היתה פרנסה לכהונה.

וכיון שנכנסו גוים להיכל יבשו, שנאמר: ״ופרח לבנון אומלל״. ועתיד הקדוש ברוך הוא להחזירה לנו, שנאמר: ״פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה״.

But once the gentile nations entered the Sanctuary the golden trees withered, as it states “And the blossoms of Lebanon wither” (Nahum 1:4). And in the future hour of redemption, the Holy One, Blessed be He, will restore them to us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it” (Isaiah 35:2).

נתנן על שני השעירים. תנו רבנן: עשר פעמים מזכיר כהן גדול את השם בו ביום: שלשה בוידוי ראשון, ושלשה בוידוי שני, ושלשה בשעיר המשתלח, ואחד בגורלות.

§ The mishna states that after selecting the two lots, the High Priest places them upon the two goats. Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as the Sages taught in the Tosefta (Yoma 2:2): The High Priest mentions the name of God ten times on that day: Three times during the first confession; and three times during the second confession, over the bull; and three times when he confesses over the scapegoat to Azazel; and one time with the lots, when placing the lot for God upon the goat.

וכבר אמר ״השם״, ונשמע קולו ביריחו. אמר רבה בר בר חנה: מירושלים ליריחו עשרה פרסאות.

And there already was an incident when the High Priest said the name of God and his voice was so strong that it was heard even in Jericho. Rabba bar bar Ḥana said: The distance from Jerusalem to Jericho is ten parasangs. Despite the great distance, his voice was miraculously heard there.

וציר דלתות ההיכל נשמע בשמונה תחומי שבת. עזים שביריחו היו מתעטשות מריח הקטורת. נשים שביריחו אינן צריכות להתבשם מריח קטורת. כלה שבירושלים אינה צריכה להתקשט מריח קטורת.

The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. And the sound of the doors of the Sanctuary opening was heard from a distance of eight Shabbat limits, which is eight mil. Furthermore, goats that were in Jericho would sneeze from smelling the fragrance of the incense that burned in the Temple; the women that were in Jericho did not need to perfume themselves, since they were perfumed by the fragrance of the incense, which reached there; a bride that was in Jerusalem did not need to adorn herself with perfumes, since she was perfumed by the fragrance of the incense, which filled the air of Jerusalem.

אמר רבי (יוסי בן) דולגאי: עזים היו לאבא בהרי (מכמר), והיו מתעטשות מריח הקטורת. אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה: סח לי זקן אחד,

Rabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar, a district some distance from Jerusalem, and they would sneeze from smelling the fragrance of the incense. Similarly, Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went to the ruins of the Tabernacle in Shiloh, and I smelled the smell of the incense from between its walls. The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.

פעם אחת הלכתי לשילה, והרחתי ריח קטורת מבין כותליה.

אמר רבי ינאי: עליית גורל מתוך קלפי — מעכבת, הנחה — אינה מעכבת. ורבי יוחנן אמר: אף עלייה אינה מעכבת.

§ Rabbi Yannai said: The drawing of the lot from inside the receptacle is an indispensable part of the service, as it determines which goat will be for God and which for Azazel. However, the actual placing of the lots upon the goats is not indispensable. And Rabbi Yoḥanan said: Even the drawing of the lots from inside the receptacle is not indispensable, since the High Priest may designate the goats himself, without employing the lottery.

אליבא דרבי יהודה, דאמר: דברים הנעשין בבגדי לבן מבחוץ לא מעכבא — כולי עלמא לא פליגי דלא מעכבא. כי פליגי אליבא דרבי נחמיה,

The Gemara explains the dispute: In accordance with the opinion of Rabbi Yehuda, who said that matters that are performed in the white garments outside of the Holy of Holies are not indispensable, everyone agrees that the drawing of the lots is not indispensable, since it is held outside the Holy of Holies. When they disagree, it is in accordance with the opinion of Rabbi Neḥemya. He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. The one who said the drawing of the lots is indispensable holds in accordance with the straightforward application of the principle of Rabbi Neḥemya. And the one who said the drawing of the lots is not indispensable claims that this principle applies only with regard to matters that are classified as a Temple service. The drawing of the lots is not a Temple service, therefore it is indispensable, even according to Rabbi Neḥemya’s principle.

מאן דאמר מעכבא — כרבי נחמיה. ומאן דאמר לא מעכבא — הני מילי עבודה, הגרלה לאו עבודה היא.

איכא דאמרי,

Some say a different version of the dispute:

אליבא דרבי נחמיה דאמר מעכבא — כולי עלמא לא פליגי דמעכבא,

In accordance with the opinion of Rabbi Neḥemya, who said that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable, everyone agrees that the drawing of the lots is indispensable.

כי פליגי אליבא דרבי יהודה. מאן דאמר לא מעכבא — כרבי יהודה, ומאן דאמר מעכבא — שאני הכא דתנא ביה קרא: ״אשר עלה״, ״אשר עלה״, תרי זימני.

When they disagree, it is in accordance with the opinion of Rabbi Yehuda, who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. The one who said that the drawing of the lots is not indispensable holds in accordance with the straightforward application of the principle of Rabbi Yehuda. And the one who said that the drawing of the lots is indispensable claims that although Rabbi Yehuda’s principle is generally true, it is different here, in the case of the lottery, because the verse repeated the phrase “which came up” (Leviticus 16:9) “which came up” (Leviticus 16:10) two times. In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.

מיתיבי: מצוה להגריל, ואם לא הגריל כשר.

The Gemara raises an objection from that which was taught in a baraita: It is a mitzva to draw the lots, and if the High Priest did not draw the lots but instead designated the goats without using the lots, the designation is valid.

בשלמא להך לישנא דאמרת אליבא דרבי יהודה כולי עלמא לא פליגי דלא מעכבא, הא מני — רבי יהודה היא.

The Gemara considers the opinion presented in the baraita: Granted, according to that first version of the dispute, in which you said: In accordance with the opinion of Rabbi Yehuda everyone, i.e., Rabbi Yannai and Rabbi Yoḥanan, agrees that the drawing of the lots is not indispensable, in accordance with whose opinion is this baraita taught? It is in accordance with the opinion of Rabbi Yehuda, according to all opinions.